87846: Travel and tourism (siyaahah) in Islam – rulings and types

I hope that you can provide me with important and comprehensive information about Islamic tourism (siyaahah), or what is tourism in Islam, or what are the guidelines on tourism in Islam, or how we may develop Islamic tourism, or how we can develop a centre for Islamic tourism, or what would constitute Islamic tourism projects?.

Praise be to Allaah.

Siyaahah (travel and/or tourism) may mean many things, but in
modern usage it is limited to a few meanings, which indicate moving about in
the land for fun or to look at things, research and find out, and so on; not
to earn money, work or settle there.

See: al-Mu’jam al-Waseet (469).

When discussing tourism from the point of view of Islamic
sharee’ah, we must look at the following categories:

Firstly:

The concept of siyaahah in Islam

Islam came to change many of the distorted concepts that are
held by imperfect human minds, and to connect them to the most sublime and
honourable values and morals. In the minds of earlier nations, siyaahah was
connected to the concept of self-punishment and forcing oneself to travel
through the land, and exhausting the body as a punishment for it or as a way
of shunning this world. Islam abolished this negative concept of siyaahah.

Ibn Haani’ narrated that Ahmad ibn Hanbal was asked: Is a man
who travels about dearer to you, or one who stays in his city? He said:
Siyaahah has nothing to do with Islam, and it is not the action of the
Prophets or the righteous.

Talbees Iblees (340).

Ibn Rajab al-Hanbali commented on the words of Imam Ahmad by
saying:

Siyaahah in this sense was done by some groups who are known
to strive in worship without knowledge; some of them gave up this activity
when they realized that it was not right.

Fath al-Baari by Ibn Rajab
(1/56).

Islam came to elevate the concept of siyaahah, and to connect
it to great and noble aims, such as the following:

1.
Connecting siyaahah to worship.
So travel – or siyaahah – is enjoined in order to perform one of the pillars
of Islam, namely Hajj during certain months, and ‘umrah to the House of
Allaah is prescribed throughout the year. When a man came to the Prophet
(peace and blessings of Allaah be upon him) and asked him for
permission for siyaahah (in the ancient sense of travelling as an act of
asceticism or self-punishment only), the Prophet (peace and blessings
of Allaah be upon him) guided him to something that is more sublime and
better than siyaahah. He said to him: “The siyaahah of my ummah is jihad for
the sake of Allaah.” Narrated by Abu Dawood (2486); classed as hasan by
al-Albaani in Saheeh Abi Dawood; its isnaad was classed as jayyid by
al-‘Iraaqi in Takhreej Ihya’ ‘Uloom al-Deen (2641). Think about how
the Prophet (peace and blessings of Allaah be upon him) made a
connection between the kind of siyaahah that is encouraged in sharee’ah and
a great and noble aim.

2.
In the Islamic worldview,
siyaahah is also connected to knowledge and learning. The greatest journeys
were undertaken at the beginning of Islam with the aim of seeking and
spreading knowledge. al-Khateeb al-Baghdadi wrote a famous book called
al-Rihlah fi Talabal-Hadeeth (Travelling to seek hadeeth) in
which he compiled the names of those who travelled for the sake of a single
hadeeth. For example one of the Taabi’een said concerning the verse in which
Allaah says:

“(The believers whose lives Allaah has purchased are)
those who turn to Allaah in repentance (from polytheism and hypocrisy), who
worship (Him), who praise (Him), who fast (or go out in Allaah’s Cause), who
bow down (in prayer), who prostrate themselves (in prayer), who enjoin (on
people) Al‑Ma‘roof and forbid (people) from Al‑Munkar, and who observe the
limits set by Allaah. And give glad tidings to the believers”

[al-Tawbah 9:112]

‘Ikrimah said: al-saa’ihoon (translated here as
who fast (or go out in Allaah’s Cause))
are the seekers of knowledge.

This was narrated by Ibn Abi Haatim in his Tafseer
(7/429). See also Fath al-Qadeer (2/408).

Although the correct meaning according to the majority of the
salaf is that what is meant by al-saa’ihoon is those who fast.

3.
Another of the aims of siyaahah
in Islam is to learn lessons and receive reminders. The command to travel
about in the land appears in several places in the Qur’aan. Allaah says:

“Say (O Muhammad صلى الله
عليه وسلم): Travel in the land and see what was the end of those who
rejected truth”

[al-An’aam 6:11]

“Say to them (O Muhammad صلى
الله عليه وسلم): “Travel in the land and see how has been the end of
the Mujrimoon (criminals, those who denied Allaah’s Messengers and disobeyed
Allaah)”

[al-Naml 27:69]

al-Qaasimi (may Allaah have mercy on him) said they are the
ones who go to different places to study the ruins and learn a lesson from
them and seek other benefits.

Mahaasin al-Ta’weel (16/225).

4.
Maybe the greatest aim of
siyaahah in Islam is to call people to Allaah and to convey to mankind the
light that was revealed to our Prophet Muhammad (peace and blessings of
Allaah be upon him). This is the mission of the Messengers and Prophets and
their companions after them (may Allaah be pleased with them). The
companions of our Prophet Muhammad (peace and blessings of Allaah be
upon him) spread throughout the world, teaching the people goodness and
calling them to the message of truth. We hope that the concept of
siyaahah today will try to achieve the same great aims.

5.
Finally, siyaahah in Islam also
includes travelling to ponder the wonders of Allaah’s creation and to enjoy
the beauty of this great universe, so that it will make the human soul
develop strong faith in the oneness of Allaah and will help one to fulfil
the obligations of life. Relaxation is essential to enable one to strive
hard after that.

Allaah says (interpretation of the meaning):

“Say: Travel in the land and see how (Allaah) originated
the creation, and then Allaah will bring forth the creation of the Hereafter
(i.e. resurrection after death). Verily, Allaah is Able to do all things”

[al-‘Ankaboot 29:20]

Secondly:

Guidelines on the type of siyaahah (tourism) that is
acceptable in Islam.

Islamic sharee’ah has brought a number of rulings that
regulate siyaahah so that it will achieve the aims mentioned above and will
not overstep the mark or become a source of evil and harm in society. These
rulings include the following:

1.
It is haraam to travel for the
purpose of venerating a specific place, except the three mosques.

It was narrated from Abu Hurayrah (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him) said:
“No journey should be undertaken to visit any mosque but three: al-Masjid
al-Haraam, the Mosque of the Messenger (peace and blessings of Allaah
be upon him) and the Mosque of al-Aqsa.” Narrated by al-Bukhaari (1132) and
Muslim (1397).

This hadeeth indicates that it is haraam to undertake
“religious journeys”, as they are called, to any mosque other than these
three, such as those who call for travelling to visit graves or mashhads
(shrines) or tombs or mausoleums, especially those tombs that are venerated
by people and from which they seek blessing, and they commit all kinds of
shirk and haraam actions there. There is nothing in sharee’ah to suggest
that places are sacred and that acts of worship should be done in them apart
from these three mosques.

It was narrated that Abu Hurayrah (may Allaah be pleased with
him) said: I went out to al-Toor (Sinai) where I met Ka’b al-Ahbaar and sat
with him … He mentioned a lengthy hadeeth then he said: Then I met Basrah
ibn Abi Basrah al-Ghifaari who said: From where have you come? I said: From
Sinai. He said: If I had met you before you went out, you would not have
gone to that place. I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say: “Mounts are not to be ridden except to
three mosques: al-Masjid al-Haraam, this mosque of mine and the mosque of
Eeliya’ or Bayt al-Maqdis [Jerusalem].”

Narrated by Maalik in al-Muwatta’ (108) and al-Nasaa’i
(1430). Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

So it is not permissible to travel with the aim of visiting
any holy place except these three. This does not mean that it is haraam to
visit mosques in Muslim lands, because visiting them is prescribed and is
mustahabb. Rather what is forbidden is setting out with that aim. If a
person has another reason for travelling, and he happens to visit the mosque
too, there is nothing wrong with that, rather he is obliged to pray Jumu’ah
and prayers in congregation.

It is even more haraam to travel to visit places that are
regarded as holy in other religions, such as those who go to visit the
Vatican or Buddhist idols and so on.

2.
The evidence also indicates
that it is haraam for the Muslim to travel in kaafir lands in general,
because of the evils that will affect the Muslim’s religious commitment and
attitude as the result of mixing with those nations who pay no attention to
religion and morals, especially when there is no need for him to travel for
medical treatment or business and so on, rather it is just for leisure and
for fun. Allaah has made the Muslim lands spacious, praise be to Allaah, and
He has placed therein wonders of creation so that there is no need to visit
the kaafirs in their lands.

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

Travelling to kaafir lands is not permissible, because there
are many dangers posed to one’s beliefs and morals by mixing with the
kuffaar and staying among them. But if there is a valid need and a sound
purpose for travelling, such as travelling for medical treatment that is not
available in a Muslim country, or travelling to study something that is not
available in a Muslim country, or travelling for business purposes, these
are valid purposes for which it is permissible to travel to kaafir
countries, provided that one adheres to the rituals of Islam and is able to
carry out his religious duties in that country, but that (travel) should be
done only as much as is necessary, then one should return to the Muslim
world.

As for travelling for tourism, that is not permissible,
because the Muslim has no need of that and it does not serve any interest
that matches or outweighs the harm and danger to his religious commitment
and beliefs that it involves.

Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan
(2/question no. 221)

We have already discussed this question in detail and at
length on our site. Please see the answers to question no.
52845,
8919 and
13342.

3.
There can be no doubt that
sharee’ah forbids tourism in places of corruption, where alcohol is drunk
and immoral actions take place and sins are committed, such as beaches and
parties and immoral places, or travelling to hold celebrations on innovated
festivals. The Muslim is enjoined to keep away from sin so he should not
commit sin or sit with those who are committing sin.

The scholars of the Standing Committee said:

It is not permissible to go to places of corruption for the
sake of tourism, because of the danger that poses to one’s religious
commitment and morals. Islam came to block the means that lead to evil.

Fataawa al-Lajnah al-Daa’imah
(26/332).

So how about tourism that encourages sin and immorality, and
is organized in order to promote it and spread it?

The scholars of the Standing Committee also said:

If this tourism involves making it easy to commit sin and
evils, and promotes them, then it is not permissible for the Muslim who
believes in Allaah and the Last Day to help others to disobey Allaah and go
against His commands. If a person gives up something for the sake of Allaah,
Allaah will compensate him with something better than it.

Fataawa al-Lajnah al-Daa’imah
(26/224).

4.
With regard to visiting the
ruins and places of former nations, if they are places of punishment where
they were swallowed up by the earth, transformed or destroyed because of
their disbelief in Allaah, then it is not permissible to take those places
as sites for tourism and recreation.

The scholars of the Standing Committee were asked:

In the city of al-Bada’, near Tabook, there is an area where
there are ancient ruins and houses carved out of the mountains, and some
people say that these were the dwellings of the people of Shu’ayb (peace be
upon him). My question is: Has it been proven that these were the dwellings
of the people of Shu’ayb (peace be upon him) or not? What is the ruling on
visiting these ruins for one whose aim is to have a look at them, and the
one whose aim is to ponder and learn a lesson?

They replied:

It is well known among the scholars that the houses of Madyan
to whom the Prophet of Allaah Shu’ayb (peace be upon him) was sent were in
the north-west of the Arabian Peninsula, which is now known as al-Bada’ and
its environs.

Allaah knows best what is really true. If this is correct,
then it is not permissible to visit those places for the purpose of having a
look at them, because when the Prophet (peace and blessings of Allaah
be upon him) passed though al-Hijr – which was where the houses of Thamood
were – he said: “Do not enter the dwellings of those who wronged themselves
unless you are weeping, lest there befall you something like that which
befell them.” Then he covered his head and urged his mount to move on
quickly until he left the place behind.

Narrated by al-Bukhaari (3200) and Muslim (2980).

Ibn al-Qayyim (may Allaah have mercy on him) said, whilst
listing the lessons and rulings learned from the campaign to Tabook:

One who passes by the places of those who were subjected to
divine wrath or who were punished should not enter them or stay among them,
rather he should hasten to move on and should cover his head with his
garment until he has passed them, and he should not enter upon them unless
he is weeping and willing to learn a lesson. An example of this is when the
Prophet (peace and blessings of Allaah be upon him) hastened to move on
in the valley of Muhsir, between Mina and Muzdalifah, because it was the
place where Allaah destroyed the elephant and its companions.

5 – It is also not permissible for a woman to travel without
a mahram. The scholars have stated that it is haraam for a woman to travel
without a mahram for Hajj or ‘umrah, so how about if the travel is for the
purpose of tourism which involves a lot of carelessness and haraam mixing?!

6 – As for organizing trips for kuffaar in Muslim countries,
the basic principle is that it is permissible. If a kaafir tourist is
granted permission by a Muslim state to enter, then he is granted safety
until he leaves. But during his stay in the Muslim country he should be
required to show respect for the Islamic religion and the morals and culture
of the Muslims; he should not call people to his religion or claim that
Islam is false, and he should only go out in clothes that are appropriate
for a Muslim country, not as they are accustomed to dress in their country,
semi naked and decadent. He should not be a helper or spy for his people.
And finally the kuffaar should not be allowed to visit the two Holy
Sanctuaries in Makkah and Madeenah al-Munawwarah.

Thirdly:

It is obvious to everyone that tourism (siyaahah) nowadays
mostly involves sin, immoral deeds and transgression of the sacred limits,
such as deliberate wanton display and nakedness, permissive mixing, drinking
of alcohol, promotion of corruption, imitation of the kuffaar and
introduction of their customs and ways, and even their diseases, let alone a
waste of money, time and effort. All of that happens in the name of tourism.
We remind everyone who is concerned about his religion, morals and ummah not
to help to promote this evil kind of tourism; rather he should fight it and
fight against the culture that it promotes; he should be proud of his
religion, culture and morals, for they will protect him against all evils,
and give him an alternative in the conservative Muslim lands.